The Gospel is traditionally associated with John the son of Zebedee, the beloved disciple, whose testimony is shaped by eyewitness memory and theological interpretation.
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John 2
The First Sign, the True Temple, and the Glory of Jesus Revealed
Jesus reveals his glory as the bringer of messianic abundance, the rightful Lord of worship, and the true temple whose death and resurrection fulfill God's saving presence among his people.
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Chapter Summary
Jesus reveals his glory as the bringer of messianic abundance, the rightful Lord of worship, and the true temple whose death and resurrection fulfill God's saving presence among his people.
Overview
John 2 argues that Jesus does not merely add power to existing religious life. He reveals the arrival of fulfillment. At Cana, he transforms the symbols of purification into messianic abundance. In Jerusalem, he confronts corrupt worship and redirects temple expectation to his own body. The chapter teaches that Jesus' signs must lead beyond amazement to true belief, because he knows whether faith is rooted in his glory or merely in fascination with his works.
Context
John writes for readers who must recognize Jesus as the Messiah, the Son of God, and believe in him for life in his name.
The chapter begins in Cana of Galilee at a wedding and then moves to Capernaum briefly before arriving in Jerusalem for the Jewish Passover.
Jesus reveals his glory as the bringer of messianic abundance, the rightful Lord of worship, and the true temple whose death and resurrection fulfill God's saving presence among his people.
The Gospel is traditionally associated with John the son of Zebedee, the beloved disciple, whose testimony is shaped by eyewitness memory and theological interpretation.
John writes for readers who must recognize Jesus as the Messiah, the Son of God, and believe in him for life in his name.
The chapter begins in Cana of Galilee at a wedding and then moves to Capernaum briefly before arriving in Jerusalem for the Jewish Passover.
Social Pressure
- The wedding setting carries honor-shame pressure when wine runs out, while the temple setting exposes religious corruption, misplaced zeal, and the danger of treating God's house as a marketplace.
Weddings were extended communal celebrations, and running out of wine would bring serious social embarrassment. Stone water jars used for Jewish purification rites provide the setting for Jesus' sign. The temple was the symbolic center of Jewish worship, sacrifice, pilgrimage, and national identity. Passover intensified the temple's religious activity and sacrificial commerce.
John 2 shows Jesus beginning to reveal the new order brought by his coming. The purification water is surpassed by messianic abundance, and the Jerusalem temple is reinterpreted around Jesus' own body, death, and resurrection.
Chapter Movement
Jesus reveals his glory in the first sign at Cana, confronts corrupt temple worship in Jerusalem, and points to his own death and resurrection as the true temple fulfillment.
Discourse Insight
Theological exposition and fulfillment
John 2 clarifies the gospel by showing that Jesus brings fulfillment, not mere improvement. The first sign reveals his glory and the abundance of the messianic age. The temple saying points to his death and resurrection, where his body becomes the true place of sacrifice, divine presence, and access to God. The chapter also warns that seeing signs is not enough; true faith must receive Jesus himself.
Structural Flow
The Cana sign reveals Jesus' glory and begins the sign-pattern of the Gospel, leading the disciples to belief.
Jesus displays authority over the temple and identifies his own body as the true temple that will be raised after destruction.
Jesus exposes the difference between sign-based enthusiasm and genuine faith, because he knows the human heart.
Chapter Outline
- 2:1-5: Mary brings a social crisis to Jesus, but Jesus frames his action in relation to his hour, showing divine mission governs his response.
- 2:6-10: Jesus transforms purification water into excellent wine, revealing the abundance and superiority of what he brings.
- 2:11-12: John interprets the miracle as the first sign by which Jesus reveals his glory and elicits belief from his disciples.
- 2:13-17: Jesus cleanses the temple, acting with divine authority and zeal for true worship.
- 2:18-22: Jesus answers the demand for a sign by pointing forward to his death and resurrection, identifying his body as the true temple.
- 2:23-25: Many respond to Jesus' signs, but Jesus knows the human heart and does not entrust himself to shallow sign-faith.
Key Greek Terms
Pastoral Entry
Pastoral Definition
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Semeion means a sign, token, mark, miracle, or visible indicator that points beyond itself. In the New Testament it can identify Jesus' miracles, prophetic indicators, apostolic attestation, demanded proofs, eschatological signs, and counterfeit displays. John especially calls Jesus' miracles signs because they reveal His glory and invite faith in Him, not because the wonders are ends in themselves.
Jesus rebukes a generation that demands a sign while refusing repentance, and Revelation warns that false powers can use impressive signs to deceive. This word therefore requires careful discernment: a sign must be interpreted by God's revelation, Christ's identity, and its fruit, not by spectacle alone.
Form in passage Genitive · Plural · Neuter What is this?
Sense sign, attesting act, revelatory marker
Definition A sign is a miracle or act that points beyond itself to reveal Jesus' identity, glory, and mission.
References John 2:11, 2:18, 2:23
Lexicon sign, attesting act, revelatory marker
Why it matters John 2:11 explicitly calls Cana the first sign, establishing the Gospel's pattern of revelatory signs that call for belief.
Pastoral Entry
Pastoral Definition
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δόξα means glory, honor, splendor, or radiance, and in the Pastoral Epistles it gathers the weight of gospel truth, worship, Christ's vindication, eternal salvation, final rescue, and the appearing of Jesus Christ. The word does not function as vague religious brightness. In 1 Timothy, the gospel entrusted to Paul agrees with the glorious gospel of the blessed God, and the King eternal receives honor and glory forever.
In the confession of godliness, Christ is taken up in glory. In 2 Timothy, Paul endures so that the elect may obtain salvation in Christ Jesus with eternal glory, and he closes his confidence in rescue with a doxology: to the Lord be glory forever. Titus places believers in hope as they await the blessed hope and glorious appearance of our great God and Savior Jesus Christ.
The word therefore links the message, the God who is worshiped, the Christ who is vindicated and appears, and the future inheritance of the saved. Pastoral teaching should keep that movement intact. δόξα is not human impressiveness. It is the radiance and honor of God revealed in the gospel, centered in Christ, received in hope, and returned to God in worship.
Form in passage Accusative · Singular · Feminine What is this?
Sense glory, honor, visible manifestation of divine majesty
Definition Jesus' glory is revealed through the first sign, pointing to his divine identity and mission.
References John 2:11
Lexicon glory, honor, visible manifestation of divine majesty
Why it matters The first sign is not mainly about provision but revelation. It manifests who Jesus is.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Pisteuo means to believe, trust, rely on, or entrust oneself, with saving force when directed toward God, Christ, or the gospel as Scripture presents them. The New Testament does not use the verb for bare opinion or religious optimism. Jesus commands people to repent and believe in the gospel. John says those who believe in the Son have eternal life and writes so readers may believe Jesus is the Christ, the Son of God.
Paul and Silas tell the jailer to believe in the Lord Jesus and be saved. Romans joins heart-belief in the resurrection with confession of Jesus as Lord. For pastoral teaching, pisteuo calls readers away from self-reliance into receptive trust in Christ, a trust that receives life and shows itself in allegiance.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense believe, trust, entrust oneself
Definition Belief appears positively in the disciples and ambiguously in those impressed by signs.
References John 2:11, 2:22-23
Lexicon believe, trust, entrust oneself
Why it matters John 2 introduces the need to distinguish genuine faith from shallow sign-based response.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
ὥρα (hōra) means an hour, a time of day, a short period, or a decisive moment whose significance comes from the surrounding event. The New Testament uses it for ordinary clock time, the moment something happens, a season of testing, the unknown time of the Lord’s return, and the appointed culmination of Jesus’ earthly mission. John develops the word with particular care.
At Cana, Jesus says His hour has not yet come. When Greeks seek Him near the Passover, He announces that the hour has come for the Son of Man to be glorified, then immediately speaks of a grain dying and of being lifted up. Before the meal with His disciples, He knows that His hour has come to leave the world and go to the Father, and His love for His own frames the passage.
The “hour” therefore gathers cross, glorification, departure, return to the Father, and faithful love into the Gospel’s narrative movement. Elsewhere Jesus says no one knows the day or hour of His return except the Father. Paul says the hour has come to wake from sleep because salvation is nearer, and Revelation announces the hour of God’s judgment. These uses do not make every occurrence a coded divine timetable.
Sometimes an hour is simply a measure or moment. Even when the time is appointed, Scripture calls for obedience rather than fatalism or date-setting. Teachers should ask whether ὥρα marks duration, immediate timing, narrative fulfillment, eschatological uncertainty, or judgment. The word directs readers to God’s purposeful timing while keeping Christ’s cross and promised return at the center, but it does not disclose schedules God has withheld.
Form in passage Nominative · Singular · Feminine What is this?
Sense hour, appointed time
Definition Jesus' hour refers to the divinely appointed timing of his mission, ultimately his death, resurrection, and glorification.
References John 2:4
Lexicon hour, appointed time
Why it matters Jesus' statement to Mary shows that his ministry is governed by the Father's redemptive timetable.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Katharismos names cleansing, purification, or washing connected with ritual requirement, ceremonial practice, and, in climactic theological use, the purification for sins accomplished by the Son. The Gospels use it for prescribed cleansing after leprosy, Mary's purification according to the Law, Jewish purification jars, and dispute about ceremonial washing.
Hebrews 1:3 moves the term into the work of Christ, who provided purification for sins and sat down at God's right hand. Second Peter uses the language of cleansing from past sins to warn against forgetful unfruitfulness. Katharismos therefore helps readers move carefully from ritual contexts to Christ's sufficient cleansing without despising the biblical practices that prepared the category.
Form in passage Accusative · Singular · Masculine What is this?
Sense purification, cleansing
Definition The stone jars were used for Jewish purification rites.
References John 2:6
Lexicon purification, cleansing
Why it matters The purification setting sharpens the sign's symbolism: Jesus brings a superior fulfillment beyond ritual cleansing.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
ναός (naos) names a temple or sanctuary, often with attention to the sacred dwelling itself rather than the wider courts and complex that another Greek term can denote. Jesus can speak of Jerusalem’s sanctuary as holy because of the One who dwells there, while also exposing corrupt judgments about its gold and sanctity. Paul then applies temple language to the gathered church, to the believer’s body in a sexual-ethics argument, and to the living God’s covenant people in contrast with idols.
These uses do not make place, congregation, and body identical. Each passage develops a particular implication of God’s holy presence and claim. Revelation finally sees no sanctuary building in the new Jerusalem because the Lord God Almighty and the Lamb are its temple. The word therefore traces neither a simple replacement slogan nor an excuse for vague inward spirituality.
It summons reverence, corporate holiness, embodied obedience, separation from idolatry, and hope in God’s immediate presence with His redeemed people.
Form in passage Accusative · Singular · Masculine What is this?
Sense temple, sanctuary, dwelling place of God
Definition John clarifies that Jesus was speaking of the temple of his body.
References John 2:19-21
Lexicon temple, sanctuary, dwelling place of God
Why it matters This term anchors the chapter's temple Christology: Jesus' body is the true place of God's presence and access.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
G2411 names the temple precinct or temple courts, the wider sacred complex where teaching, commerce, healing aftermath, and public controversy unfold in John. It differs from the sanctuary term used when Jesus speaks of raising the temple of His body. John places Jesus in the temple precinct cleansing commerce, finding the healed man, teaching during the feast, crying out amid public debate, and speaking near the treasury.
The word helps readers hold together sacred space and Jesus' authority over it. The precinct is not treated as worthless, but neither is it immune from judgment, correction, and fulfillment. Jesus teaches there as the Son sent by the Father, not as a mere participant in religious routine.
Sense temple precincts, temple complex
Definition Jesus finds merchants and money changers in the temple precincts during Passover.
References John 2:14-15
Lexicon temple precincts, temple complex
Why it matters The term distinguishes the physical temple complex from the sanctuary/body imagery of naos.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Pater names a father, and in the New Testament it ranges from ordinary human fathers and ancestors to the personal name by which Jesus reveals God as Father. The word must therefore be read with care. Sometimes it speaks of earthly parentage, as in household instruction. Sometimes it speaks of Israel's forefathers. In Jesus' teaching it becomes central to prayer, providence, sonship, and access to God.
Matthew 11:27 and John 14:6 keep this from becoming generic religious sentiment: the Father is known through the Son, and no one comes to the Father except through Him. Romans 8:15 shows believers brought by the Spirit into adopted address. For pastoral use, pater opens both comfort and accountability: God is Father through Christ, and earthly fatherhood is called to reflect, not replace, His care.
Sense father
Definition Jesus calls the temple 'my Father's house,' revealing his unique Sonship and authority.
References John 2:16
Lexicon father
Why it matters The temple action is grounded in Jesus' relationship to the Father, not merely general religious concern.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Ζῆλος names zeal, ardor, eager concern, jealousy, or envy. The disciples remember that zeal for God's house consumes Jesus as He confronts temple corruption. Priestly leaders are filled with jealousy when apostolic witness gains attention, and Corinthian jealousy produces rivalry and division. Paul can affirm zeal for God while warning that zeal without knowledge resists God's righteousness in Christ.
He also welcomes the Corinthians' renewed zeal for him as evidence of restored relationship. Intensity alone is morally open. Its object, knowledge, motive, and fruit determine whether passion serves worship, repentance, protective care, competitive envy, or violent opposition. Biblical zeal must be governed by truth, love, and God's revealed purpose rather than celebrated merely because it burns strongly.
Form in passage Nominative · Singular · Masculine What is this?
Sense zeal, ardor, fervent concern
Definition The disciples remember that zeal for God's house will consume the righteous sufferer.
References John 2:17
Lexicon zeal, ardor, fervent concern
Why it matters Jesus' temple action is interpreted through Scripture as holy zeal for the Father's house.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Egeiro means to raise, awaken, get up, or cause to rise. It can describe ordinary rising, waking, healing, raising up a person, or resurrection from the dead. In the New Testament, its central theological weight falls on the resurrection of Jesus and the future raising of those who belong to Him. Matthew announces, 'He has risen.' John records Jesus' authority to raise the temple of His body, His claim that the Father raises the dead, and apostolic preaching that God raised the Author of life.
Paul joins the same verb to the Spirit's future giving of life to mortal bodies and to Christ as firstfruits. Egeiro must not be spiritualized into vague renewal. Nor should every use be forced into resurrection. The context decides whether the rising is from sleep, sickness, posture, death, or final hope.
Form in passage Future · Active · Indicative · 1st Person · Singular What is this?
Sense raise, awaken, lift up
Definition Jesus says he will raise the temple in three days, pointing to his resurrection.
References John 2:19-22
Lexicon raise, awaken, lift up
Why it matters The resurrection is the decisive sign that validates Jesus' identity and temple fulfillment.
Cross-language bridge 1 link · View in lexicon
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Ginosko means to know, come to know, recognize, understand, perceive, become aware, or know relationally. The New Testament uses it for ordinary awareness, discernment, recognition, moral knowledge, relational knowledge, and saving knowledge of God. It can describe knowing a fact, recognizing a person, learning the meaning of sin through the law, being known by God, keeping Christ's commandments as evidence of knowing Him, and eternal life as knowing the Father and Jesus Christ whom He sent.
The word is broad enough that context must govern every claim. It does not always mean intimate covenant knowledge, and it does not always mean bare information. In its highest uses, knowing is personal, obedient, and God-given: the Shepherd knows His sheep, the sheep know Him, and eternal life is communion with the true God through the sent Son.
Form in passage Present · Active · Infinitive What is this?
Sense know, perceive, understand
Definition Jesus knows all people and knows what is in humanity.
References John 2:24-25
Lexicon know, perceive, understand
Why it matters Jesus' knowledge of the human heart reveals divine discernment and exposes superficial belief.
Cross-language bridge 1 link · View in lexicon
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Pisteuo means to believe, trust, rely on, or entrust oneself, with saving force when directed toward God, Christ, or the gospel as Scripture presents them. The New Testament does not use the verb for bare opinion or religious optimism. Jesus commands people to repent and believe in the gospel. John says those who believe in the Son have eternal life and writes so readers may believe Jesus is the Christ, the Son of God.
Paul and Silas tell the jailer to believe in the Lord Jesus and be saved. Romans joins heart-belief in the resurrection with confession of Jesus as Lord. For pastoral teaching, pisteuo calls readers away from self-reliance into receptive trust in Christ, a trust that receives life and shows itself in allegiance.
Form in passage Imperfect · Active · Indicative · 3rd Person · Singular What is this?
Sense entrust, commit, believe
Definition The same verb for believing is used when Jesus does not entrust himself to the sign-believers.
References John 2:24
Lexicon entrust, commit, believe
Why it matters John's wordplay shows the difference between people believing in Jesus at one level and Jesus entrusting himself to them.
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Semeion means a sign, token, mark, miracle, or visible indicator that points beyond itself. In the New Testament it can identify Jesus' miracles, prophetic indicators, apostolic attestation, demanded proofs, eschatological signs, and counterfeit displays. John especially calls Jesus' miracles signs because they reveal His glory and invite faith in Him, not because the wonders are ends in themselves.
Jesus rebukes a generation that demands a sign while refusing repentance, and Revelation warns that false powers can use impressive signs to deceive. This word therefore requires careful discernment: a sign must be interpreted by God's revelation, Christ's identity, and its fruit, not by spectacle alone.
Form in passage Genitive · Plural · Neuter What is this?
Definition Sign; a revelatory act pointing to Jesus' identity and mission.
References John 2:11, 2:18, 2:23
Pastoral Entry
Pastoral Definition
Open full pastoral entry
δόξα means glory, honor, splendor, or radiance, and in the Pastoral Epistles it gathers the weight of gospel truth, worship, Christ's vindication, eternal salvation, final rescue, and the appearing of Jesus Christ. The word does not function as vague religious brightness. In 1 Timothy, the gospel entrusted to Paul agrees with the glorious gospel of the blessed God, and the King eternal receives honor and glory forever.
In the confession of godliness, Christ is taken up in glory. In 2 Timothy, Paul endures so that the elect may obtain salvation in Christ Jesus with eternal glory, and he closes his confidence in rescue with a doxology: to the Lord be glory forever. Titus places believers in hope as they await the blessed hope and glorious appearance of our great God and Savior Jesus Christ.
The word therefore links the message, the God who is worshiped, the Christ who is vindicated and appears, and the future inheritance of the saved. Pastoral teaching should keep that movement intact. δόξα is not human impressiveness. It is the radiance and honor of God revealed in the gospel, centered in Christ, received in hope, and returned to God in worship.
Form in passage Accusative · Singular · Feminine What is this?
Definition Glory; divine majesty revealed through Jesus' sign.
References John 2:11
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Pisteuo means to believe, trust, rely on, or entrust oneself, with saving force when directed toward God, Christ, or the gospel as Scripture presents them. The New Testament does not use the verb for bare opinion or religious optimism. Jesus commands people to repent and believe in the gospel. John says those who believe in the Son have eternal life and writes so readers may believe Jesus is the Christ, the Son of God.
Paul and Silas tell the jailer to believe in the Lord Jesus and be saved. Romans joins heart-belief in the resurrection with confession of Jesus as Lord. For pastoral teaching, pisteuo calls readers away from self-reliance into receptive trust in Christ, a trust that receives life and shows itself in allegiance.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Definition Believe or entrust; used for disciples' belief and Jesus' refusal to entrust himself to shallow believers.
References John 2:11, 2:22-24
Pastoral Entry
Pastoral Definition
Open full pastoral entry
ὥρα (hōra) means an hour, a time of day, a short period, or a decisive moment whose significance comes from the surrounding event. The New Testament uses it for ordinary clock time, the moment something happens, a season of testing, the unknown time of the Lord’s return, and the appointed culmination of Jesus’ earthly mission. John develops the word with particular care.
At Cana, Jesus says His hour has not yet come. When Greeks seek Him near the Passover, He announces that the hour has come for the Son of Man to be glorified, then immediately speaks of a grain dying and of being lifted up. Before the meal with His disciples, He knows that His hour has come to leave the world and go to the Father, and His love for His own frames the passage.
The “hour” therefore gathers cross, glorification, departure, return to the Father, and faithful love into the Gospel’s narrative movement. Elsewhere Jesus says no one knows the day or hour of His return except the Father. Paul says the hour has come to wake from sleep because salvation is nearer, and Revelation announces the hour of God’s judgment. These uses do not make every occurrence a coded divine timetable.
Sometimes an hour is simply a measure or moment. Even when the time is appointed, Scripture calls for obedience rather than fatalism or date-setting. Teachers should ask whether ὥρα marks duration, immediate timing, narrative fulfillment, eschatological uncertainty, or judgment. The word directs readers to God’s purposeful timing while keeping Christ’s cross and promised return at the center, but it does not disclose schedules God has withheld.
Form in passage Nominative · Singular · Feminine What is this?
Definition Hour; appointed time, pointing ultimately to Jesus' death and glorification.
References John 2:4
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Katharismos names cleansing, purification, or washing connected with ritual requirement, ceremonial practice, and, in climactic theological use, the purification for sins accomplished by the Son. The Gospels use it for prescribed cleansing after leprosy, Mary's purification according to the Law, Jewish purification jars, and dispute about ceremonial washing.
Hebrews 1:3 moves the term into the work of Christ, who provided purification for sins and sat down at God's right hand. Second Peter uses the language of cleansing from past sins to warn against forgetful unfruitfulness. Katharismos therefore helps readers move carefully from ritual contexts to Christ's sufficient cleansing without despising the biblical practices that prepared the category.
Form in passage Accusative · Singular · Masculine What is this?
Definition Purification; cleansing rite background for the Cana sign.
References John 2:6
Pastoral Entry
Pastoral Definition
Open full pastoral entry
G2411 names the temple precinct or temple courts, the wider sacred complex where teaching, commerce, healing aftermath, and public controversy unfold in John. It differs from the sanctuary term used when Jesus speaks of raising the temple of His body. John places Jesus in the temple precinct cleansing commerce, finding the healed man, teaching during the feast, crying out amid public debate, and speaking near the treasury.
The word helps readers hold together sacred space and Jesus' authority over it. The precinct is not treated as worthless, but neither is it immune from judgment, correction, and fulfillment. Jesus teaches there as the Son sent by the Father, not as a mere participant in religious routine.
Definition Temple complex or courts.
References John 2:14-15
Pastoral Entry
Pastoral Definition
Open full pastoral entry
ναός (naos) names a temple or sanctuary, often with attention to the sacred dwelling itself rather than the wider courts and complex that another Greek term can denote. Jesus can speak of Jerusalem’s sanctuary as holy because of the One who dwells there, while also exposing corrupt judgments about its gold and sanctity. Paul then applies temple language to the gathered church, to the believer’s body in a sexual-ethics argument, and to the living God’s covenant people in contrast with idols.
These uses do not make place, congregation, and body identical. Each passage develops a particular implication of God’s holy presence and claim. Revelation finally sees no sanctuary building in the new Jerusalem because the Lord God Almighty and the Lamb are its temple. The word therefore traces neither a simple replacement slogan nor an excuse for vague inward spirituality.
It summons reverence, corporate holiness, embodied obedience, separation from idolatry, and hope in God’s immediate presence with His redeemed people.
Form in passage Accusative · Singular · Masculine What is this?
Definition Temple or sanctuary; used for Jesus' body as the true temple.
References John 2:19-21
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Ζῆλος names zeal, ardor, eager concern, jealousy, or envy. The disciples remember that zeal for God's house consumes Jesus as He confronts temple corruption. Priestly leaders are filled with jealousy when apostolic witness gains attention, and Corinthian jealousy produces rivalry and division. Paul can affirm zeal for God while warning that zeal without knowledge resists God's righteousness in Christ.
He also welcomes the Corinthians' renewed zeal for him as evidence of restored relationship. Intensity alone is morally open. Its object, knowledge, motive, and fruit determine whether passion serves worship, repentance, protective care, competitive envy, or violent opposition. Biblical zeal must be governed by truth, love, and God's revealed purpose rather than celebrated merely because it burns strongly.
Form in passage Nominative · Singular · Masculine What is this?
Definition Zeal; fervent concern for God's house.
References John 2:17
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Egeiro means to raise, awaken, get up, or cause to rise. It can describe ordinary rising, waking, healing, raising up a person, or resurrection from the dead. In the New Testament, its central theological weight falls on the resurrection of Jesus and the future raising of those who belong to Him. Matthew announces, 'He has risen.' John records Jesus' authority to raise the temple of His body, His claim that the Father raises the dead, and apostolic preaching that God raised the Author of life.
Paul joins the same verb to the Spirit's future giving of life to mortal bodies and to Christ as firstfruits. Egeiro must not be spiritualized into vague renewal. Nor should every use be forced into resurrection. The context decides whether the rising is from sleep, sickness, posture, death, or final hope.
Form in passage Future · Active · Indicative · 1st Person · Singular What is this?
Definition Raise; points to Jesus' resurrection.
References John 2:19-22
Cross-language bridge 1 link · View in lexicon
Pastoral Entry
Pastoral Definition
Open full pastoral entry
Ginosko means to know, come to know, recognize, understand, perceive, become aware, or know relationally. The New Testament uses it for ordinary awareness, discernment, recognition, moral knowledge, relational knowledge, and saving knowledge of God. It can describe knowing a fact, recognizing a person, learning the meaning of sin through the law, being known by God, keeping Christ's commandments as evidence of knowing Him, and eternal life as knowing the Father and Jesus Christ whom He sent.
The word is broad enough that context must govern every claim. It does not always mean intimate covenant knowledge, and it does not always mean bare information. In its highest uses, knowing is personal, obedient, and God-given: the Shepherd knows His sheep, the sheep know Him, and eternal life is communion with the true God through the sent Son.
Form in passage Present · Active · Infinitive What is this?
Definition Know; Jesus' knowledge of all people and the human heart.
References John 2:24-25
Cross-language bridge 1 link · View in lexicon
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (28)
grounds / explanation 1inference / conclusion 3purpose clause 1content marker or causal 4continuation or mild contrast 9additive / emphatic 10
| v.1 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.2 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.3 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.4 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.6 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.8 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.9 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.10 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.13 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.14 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.15 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.16 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.17 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.18 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.20 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.21 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.22 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.23 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.24 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.25 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιbecausecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (71 main verbs)
completed 28ongoing 12prospective 3resultant 3imperative 7subjunctive 3background 6infinitive 1participle 8
| v.1 | ἐγένετοgínomaiwasaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.2 | ἐκλήθηkaléōinvitedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.3 | ὑστερήσαντοςhysteréōran outaorist active participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχουσινéchōhavepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.4 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἥκειhḗkōcomepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.5 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγῃlégōtellspresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentποιήσατεpoiéōdoaorist active imperativeimperativeImperative mood — command or exhortation |
| v.6 | χωροῦσαιchōréōholdingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.7 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΓεμίσατεgemízōfillaorist active imperativeimperativeImperative mood — command or exhortationἐγέμισανgemízōfilledaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.8 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἈντλήσατεdraw ~ outaorist active imperativeimperativeImperative mood — command or exhortationφέρετεphérōtakepresent active imperativeimperativeImperative mood — command or exhortationἤνεγκανphérōtookaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.9 | ἐγεύσατοgeúomaitastedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionᾔδειeídōknowpluperfect active indicativeresultantPluperfect — action completed before another past actionᾔδεισανeídōknewpluperfect active indicativeresultantPluperfect — action completed before another past actionἠντληκότεςdrawnperfect active participleparticipleParticiple — verbal adjective, supporting actionφωνεῖphōnéōcalledpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.10 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthτίθησινtíthēmiservespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthμεθυσθῶσινmethýōdrunkaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentτετήρηκαςtēréōkeptperfect active indicativeresultantPerfect indicative — completed action with present result |
| v.11 | ἐποίησενpoiéōdidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐφανέρωσενphaneróōrevealedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπίστευσανpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.12 | κατέβηkatabaínōwent downaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔμεινανménōstayedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.13 | ἀνέβηwent upaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.14 | εὗρενheurískōfoundaorist active indicativecompletedAorist indicative — punctiliar or completed actionπωλοῦνταςpōléōsellingpresent active participleparticipleParticiple — verbal adjective, supporting actionκαθημένουςkáthēmaiseatedpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.15 | ποιήσαςpoiéōmadeaorist active participleparticipleParticiple — verbal adjective, supporting actionἐξέβαλενekbállōdroveaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐξέχεενekchéōpoured outaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀνέστρεψενhe overturned.aorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.16 | πωλοῦσινpōléōsellingpresent active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἌρατεtake ~ awayaorist active imperativeimperativeImperative mood — command or exhortationποιεῖτεpoiéōmakepresent active imperativeimperativeImperative mood — command or exhortation |
| v.17 | ἐμνήσθησανmnáomairememberedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionκαταφάγεταίkatesthíōconsumefuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.18 | ἀπεκρίθησανsaidaorist passive indicativecompletedAorist indicative — punctiliar or completed actionεἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionδεικνύειςdeiknýōshowpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthποιεῖςpoiéōdoingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.19 | ἀπεκρίθηansweredaorist passive indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΛύσατεlýōdestroyaorist active imperativeimperativeImperative mood — command or exhortationἐγερῶegeírōraise ~ upfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.20 | εἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionοἰκοδομήθηoikodoméōbuildaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐγερεῖςegeírōraise ~ upfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.21 | ἔλεγενlégōspeakingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.22 | ἠγέρθηegeírōraisedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐμνήσθησανmnáomairememberedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἔλεγενlégōsaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐπίστευσανpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōspokenaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.23 | ἐπίστευσανpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed actionθεωροῦντεςtheōréōsawpresent active participleparticipleParticiple — verbal adjective, supporting actionἐποίειpoiéōdoingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.24 | ἐπίστευενpisteúōentrustimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionγινώσκεινginṓskōknewpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.25 | εἶχενéchōhadimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionμαρτυρήσῃmartyréōtestifyaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐγίνωσκενginṓskōknewimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Theological Argument
John 2 argues that Jesus does not merely add power to existing religious life. He reveals the arrival of fulfillment. At Cana, he transforms the symbols of purification into messianic abundance. In Jerusalem, he confronts corrupt worship and redirects temple expectation to his own body. The chapter teaches that Jesus' signs must lead beyond amazement to true belief, because he knows whether faith is rooted in his glory or merely in fascination with his works.
From wedding abundance to temple authority, from sign to glory, from misunderstanding to resurrection interpretation, and from superficial belief to Jesus' searching knowledge of the heart.
- 1.Jesus attends ordinary human life, yet his mission is governed by the Father's appointed hour.
- 2.The water jars associated with purification become the setting for a sign of messianic abundance and transformation.
- 3.The first sign reveals Jesus' glory, showing that signs in John are revelatory acts, not mere displays of power.
- 4.The disciples' belief is tied to the revelation of Jesus' glory, not merely to the benefit of the miracle.
- 5.At Passover, Jesus enters the temple as one who has authority over his Father's house.
- 6.Jesus' cleansing of the temple exposes worship that has been compromised by commercialization and religious distortion.
- 7.The leaders demand a sign, but Jesus gives the sign of his death and resurrection.
- 8.Jesus' body is the true temple, the place where God's presence, revelation, sacrifice, and access are centered.
- 9.The disciples understand fully only after the resurrection, showing that Jesus' words are interpreted rightly in light of the cross and resurrection.
- 10.Sign-based belief can be inadequate when it does not truly receive Jesus himself.
- 11.Jesus knows the human heart, so no one can manipulate him by external enthusiasm or religious appearance.
Theological Focus
- Jesus' sovereign mission under the Father's appointed hour
- Signs as revelatory acts that disclose Christ's glory
- Messianic abundance and fulfillment
- Transformation surpassing purification symbolism
- Jesus' authority over temple worship
- The Father's house and the holiness of worship
- Jesus as the true temple
- Death and resurrection as the decisive sign
- Resurrection remembrance and belief
- The inadequacy of superficial sign-faith
- Jesus' omniscient knowledge of the human heart
- Christ's Glory
- Christ's Sovereign Mission
- Signs
- Messianic Fulfillment
- Temple Christology
- Death and Resurrection
- True Worship
- Omniscience of Christ
- Nature of Faith
Covenant Significance
John 2 shows the old covenant signs and institutions being fulfilled in Jesus. The purification jars, wedding abundance, Passover setting, temple worship, sacrificial system, and longing for God's presence are all drawn into Christ. Jesus does not merely reform Israel's worship; he fulfills its deepest purpose in his own person, death, and resurrection.
Old Testament Connections
- The six stone jars for Jewish purification provide the setting for Jesus' first sign, suggesting that what was preparatory is now surpassed by the abundance he brings.
- The wedding setting echoes prophetic hopes of eschatological joy, restoration, and abundance.
- The Passover setting places Jesus' temple action in the context of sacrifice, redemption, pilgrimage, and covenant remembrance.
- The temple cleansing demonstrates that Jesus has authority over the center of Israel's worship.
- Jesus' reference to the temple of his body shows that God's dwelling presence is now centered in him.
- The resurrection becomes the interpretive key by which the disciples understand Scripture and Jesus' words.
- The chapter prepares readers to see that access to God will not finally be mediated through the Jerusalem temple but through the crucified and risen Christ.
- Exodus 12:1-28 - Passover redemption and sacrificial context
- Exodus 25:8 - God's desire to dwell among his people
- Exodus 40:34-38 - God's glory filling the tabernacle
- 1 Kings 8:10-13 - God's glory filling the temple
- Psalm 69:9 - zeal for God's house
- Isaiah 25:6-9 - eschatological feast and abundant wine imagery
- Isaiah 55:1-3 - invitation to abundant covenant blessing
- Jeremiah 7:1-15 - prophetic warning against corrupt temple confidence
- Ezekiel 36:25-27 - cleansing, new heart, and Spirit renewal
- Zechariah 14:20-21 - holiness replacing corrupt commerce in the house of the Lord
Canonical Connections
The Cana sign resonates with Old Testament images of abundant wine, restoration, and eschatological joy, showing that Jesus brings the fullness of God's promised blessing.
The stone water jars for Jewish purification become the setting for Jesus' sign, preparing for the Gospel's larger claim that cleansing and life are fulfilled in him.
The disciples remember Scripture concerning zeal for God's house when Jesus cleanses the temple.
Jesus' temple cleansing stands in continuity with prophetic critique of false temple confidence and corrupted worship.
The temple's role as the place of God's dwelling is fulfilled in Jesus, whose body is the true temple.
Jesus' temple saying points forward to the resurrection, which validates his identity and mission.
Jesus' knowledge of what is in humanity corresponds to divine prerogative in Scripture.
Cross References
Canon-Wide Connections
Cross-reference data: OpenBible.info (CC BY 4.0)
Gospel Clarity
John 2 clarifies the gospel by showing that Jesus brings fulfillment, not mere improvement. The first sign reveals his glory and the abundance of the messianic age. The temple saying points to his death and resurrection, where his body becomes the true place of sacrifice, divine presence, and access to God. The chapter also warns that seeing signs is not enough; true faith must receive Jesus himself.
Gospel Guardrails
- Jesus reveals divine glory through signs that point beyond themselves.
- Jesus brings fulfillment that surpasses purification rituals and old covenant symbols.
- Jesus' authority over the temple reveals him as the Son who governs the Father's house.
- Jesus identifies his body as the true temple, centering access to God in himself.
- The destruction and raising of the temple of his body points to the cross and resurrection.
- The disciples' later belief shows that resurrection is essential to understanding Jesus' mission.
- Superficial sign-faith is inadequate · saving faith must trust Christ himself.
- Do not preach Cana as merely Jesus helping people avoid embarrassment. John calls it a sign revealing glory.
- Do not preach the temple cleansing as mere moral outrage. It reveals Jesus' authority and temple fulfillment.
- Do not detach Jesus' temple saying from the resurrection. John explicitly interprets it after Jesus was raised.
- Do not equate all religious interest with saving faith. Jesus knows the heart.
- Do not center the gospel on human need alone. John centers the gospel on Christ's glory, death, resurrection, and fulfillment.
Primary Emphasis
John 2 presents Jesus as the revealer of glory, the bringer of messianic abundance, the Son whose hour governs his mission, the Lord of the temple, the one consumed with zeal for the Father's house, and the true temple whose body will be destroyed and raised. The chapter advances John's Christology by showing that Jesus fulfills and surpasses Jewish purification, temple worship, and sacrificial expectation through his own death and resurrection.
Chapter Contribution
John 2 argues that Jesus does not merely add power to existing religious life. He reveals the arrival of fulfillment. At Cana, he transforms the symbols of purification into messianic abundance. In Jerusalem, he confronts corrupt worship and redirects temple expectation to his own body. The chapter teaches that Jesus' signs must lead beyond amazement to true belief, because he knows whether faith is rooted in his glory or merely in fascination with his works.
Motifs in This Chapter
Track judgment as covenant accountability, divine justice, and eschatological reckoning.
Follow faith, believing response, trust, and persevering allegiance across Scripture.
Trace how divine glory, revealed majesty, and Christ-centered exaltation move across Scripture.
Study holiness as divine character, covenant identity, and sanctified life across Scripture.
Follow resurrection hope, vindication, and life-over-death patterns across the canon.
Study temple presence, worship, corruption, judgment, and renewal across Scripture.
Doctrines in This Chapter
Jesus fulfills the temple as God’s dwelling place.
Christ surpasses and fulfills ceremonial structures.
Jesus knows what is in man.
Signs lead disciples to believe.
Jesus foretells His bodily resurrection.
Jesus manifests divine glory through signs.
Doctrinal Weight
The first sign manifests Jesus' glory and leads the disciples to believe in him.
Jesus acts according to his appointed hour, showing that his ministry is governed by divine purpose.
Signs in John reveal Jesus' identity and glory and call forth belief, rather than functioning as mere miracles.
The Cana sign suggests the abundance and superiority of what Jesus brings in fulfillment of expectation.
Jesus identifies his body as the true temple, centering divine presence and access in himself.
Jesus' saying about destroying and raising the temple points to his death and resurrection.
Jesus' cleansing of the temple demonstrates holy zeal for worship rightly ordered toward the Father.
Jesus knows all people and knows what is in humanity, revealing divine knowledge.
The chapter distinguishes genuine belief from shallow sign-based enthusiasm.
Reading Lenses
Theological exposition and fulfillment
- John 2 clarifies the gospel by showing that Jesus brings fulfillment, not mere improvement. The first sign reveals his glory and the abundance of the messianic age. The temple saying points to his death and resurrection, where his body becomes the true place of sacrifice, divine presence, and access to God. The chapter also warns that seeing signs is not enough; true faith must receive Jesus himself.
Formation Focus
The reader must see Jesus as the glory-revealing Son who fulfills purification, temple, worship, and access to God through his death and resurrection.
The chapter presses readers to move beyond religious usefulness, visible signs, and outward excitement into true faith in Christ himself.
Humble, obedient, worshipful faith that beholds Jesus' glory, honors the Father's house, and trusts the crucified and risen Christ as the true temple.
Practice Response
- Read John 2 and mark every phrase that points beyond the immediate scene to Jesus' larger mission.
- Pray through areas where you ask Jesus for help but resist his timing.
- Evaluate whether worship habits have become transactional, distracted, or self-centered.
- Teach the Cana sign as revelation of glory, not merely provision of wine.
- Teach the temple cleansing as a Christological event, not merely a moral example.
- Use John 2:23-25 for self-examination: Does Jesus have my trust, or only my interest?
Warnings and Misreadings
- John 2 warns against reducing Jesus' signs to spectacle, treating worship as commerce, trusting religious structures without receiving Christ, misunderstanding Jesus through merely earthly categories, and mistaking sign-based enthusiasm for saving faith.
- The wedding context matters, but John explicitly calls the miracle a sign that reveals Jesus' glory and leads his disciples to believe.
- Mary brings the need to Jesus, but Jesus makes clear that his mission is governed by his hour, not by human command. Her instruction directs servants to obey him.
- The use of stone purification jars is not incidental. Jesus' sign points to fulfillment that surpasses old covenant cleansing symbols.
- Jesus' action is not sinful irritation but holy zeal tied to his unique identity and authority over his Father's house.
- The issue is not commerce in itself but the corruption and distortion of worship in the temple precincts.
- John explicitly clarifies that Jesus was speaking about the temple of his body.
- John 2:23-25 shows that some sign-based belief is shallow and inadequate because Jesus does not entrust himself to it.
- Jesus' reference to the destroyed and raised temple points directly to his death and resurrection as the decisive sign.
Discipleship Questions
- Do I bring my needs to Jesus while still trying to control his timing?
- Where am I tempted to want Jesus' help without submitting to Jesus' hour and mission?
- Do I see the signs of Jesus as windows into his glory, or merely as solutions to human problems?
- Has my worship become transactional, casual, or self-centered?
- Am I trusting religious environments and habits more than the crucified and risen Christ?
- Do I interpret Jesus' words through the cross and resurrection?
- What kind of belief do I have: sign-based excitement or surrendered trust in Jesus himself?
- What would Jesus' knowledge of my heart expose beneath my outward profession?
Pastoral Applications
- The temple cleansing calls the church to protect worship from becoming consumer-driven, careless, or profit-centered. Worship belongs to the Father and must be ordered under the authority of the Son.
- The Cana sign teaches believers to move beyond gratitude for provision into deeper recognition of Jesus' glory.
- The servants obey Jesus' command before they understand the outcome. Discipleship often requires obedient trust before full comprehension.
- The temple saying teaches that God's presence and access are now centered in Jesus, not in sacred architecture or religious systems.
- John 2:23-25 equips shepherds to distinguish outward excitement from deep faith without becoming cynical. Jesus knows the heart perfectly · pastors must shepherd patiently and truthfully.
- Preaching John 2 must not stop with miracle, morality, or reform. It must move to glory, temple fulfillment, death, resurrection, and genuine faith.
- People often want immediate relief, as at Cana, but Jesus gives help according to divine wisdom and deeper redemptive purpose.
Pastoral Trajectories
The wedding crisis becomes the occasion for revealing Jesus' glory.
The stone jars become the setting for a sign that points beyond ritual cleansing to the superior provision of Christ.
The temple scene redirects the center of divine presence from the building to Jesus' body.
The disciples only understand Jesus' temple saying after his resurrection.
The final verses warn that belief based only on signs may not be the same as true receiving of Christ.
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
The Biblical World
Chapter At A Glance
Jesus reveals his glory in the first sign at Cana, confronts corrupt temple worship in Jerusalem, and points to his own death and resurrection as the true temple fulfillment.
John 2 shows the old covenant signs and institutions being fulfilled in Jesus. The purification jars, wedding abundance, Passover setting, temple worship, sacrificial system, and longing for God's presence are all drawn into Christ. Jesus does not merely reform Israel's worship; he fulfills its deepest purpose in his own person, death, and resurrection.
John 2 clarifies the gospel by showing that Jesus brings fulfillment, not mere improvement. The first sign reveals his glory and the abundance of the messianic age. The temple saying points to his death and resurrection, where his body becomes the true place of sacrifice, divine presence, and access to God. The chapter also warns that seeing signs is not enough; true faith must receive Jesus himself.
Humble, obedient, worshipful faith that beholds Jesus' glory, honors the Father's house, and trusts the crucified and risen Christ as the true temple.
Focus Points
- Jesus' sovereign mission under the Father's appointed hour
- Signs as revelatory acts that disclose Christ's glory
- Messianic abundance and fulfillment
- Transformation surpassing purification symbolism
- Jesus' authority over temple worship
- The Father's house and the holiness of worship
- Jesus as the true temple
- Death and resurrection as the decisive sign
- Resurrection remembrance and belief
- The inadequacy of superficial sign-faith
- Jesus' omniscient knowledge of the human heart
- Christ's Glory
- Christ's Sovereign Mission
- Signs
- Messianic Fulfillment
- Temple Christology
- Death and Resurrection
- True Worship
- Omniscience of Christ
- Nature of Faith
Cross References
The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
Immediate theological context
Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”
Immediate literary context
“Believe Me, woman,” Jesus replied, “a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we do know, for salvation is from the Jews. But a time is coming and has now come when the true worshipers will worship the Father in spirit and in truth, for the Father is...
Same-book development
On the last and greatest day of the feast, Jesus stood up and called out in a loud voice, “If anyone is thirsty, let him come to Me and drink. Whoever believes in Me, as the Scripture has said: ‘Streams of living water will flow from within him.’” He was speaking about the Spirit, whom those who believed in Him were later to receive. For the Spirit had not...
Same-book development
But Jesus replied, “The hour has come for the Son of Man to be glorified. Truly, truly, I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a seed. But if it dies, it bears much fruit. Whoever loves his life will lose it, but whoever hates his life in this world will keep it for eternal life.
Same-book development
When Jesus had received the sour wine, He said, “It is finished.” And bowing His head, He yielded up His spirit.
Gospel resolution
Then the other disciple, who had reached the tomb first, also went in. And he saw and believed. For they still did not understand from the Scripture that Jesus had to rise from the dead.
Resurrection understanding
Then Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the seats of those selling doves. And He declared to them, “It is written: ‘My house will be called a house of prayer.’ But you are making it ‘a den of robbers.’”
Gospel counterpart
When they arrived in Jerusalem, Jesus entered the temple courts and began to drive out those who were buying and selling there. He overturned the tables of the money changers and the seats of those selling doves. And He would not allow anyone to carry merchandise through the temple courts. Then Jesus began to teach them, and He declared, “Is it not written:...
Gospel counterpart
Then Jesus entered the temple courts and began to drive out those who were selling there. He declared to them, “It is written: ‘My house will be a house of prayer.’ But you have made it ‘a den of robbers.’” Jesus was teaching at the temple every day, but the chief priests, scribes, and leaders of the people were intent on killing Him.
Gospel counterpart
Because zeal for Your house has consumed me, and the insults of those who insult You have fallen on me.
Old Testament foundation
On this mountain the Lord of Hosts will prepare a lavish banquet for all the peoples, a feast of aged wine, of choice meat, of finely aged wine. On this mountain He will swallow up the shroud that enfolds all peoples, the sheet that covers all nations; He will swallow up death forever. The Lord God will wipe away the tears from every face and remove the...
Old Testament foundation
This is the word that came to Jeremiah from the Lord, saying, “Stand in the gate of the house of the Lord and proclaim this message: Hear the word of the Lord, all you people of Judah who enter through these gates to worship the Lord. Thus says the Lord of Hosts, the God of Israel: Correct your ways and deeds, and I will let you live in this place.
Old Testament foundation
Do you not know that you yourselves are God’s temple, and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him; for God’s temple is holy, and you are that temple.
Thematic development
Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone. In Him the whole building is fitted together and grows into a holy temple in the Lord.
Thematic development
But I saw no temple in the city, because the Lord God Almighty and the Lamb are its temple.
Canonical consummation
Passages
Chapter opening: John 2:1-12
The third day (τη ημερα τη τριτη). "On the day the third" (locative case), from the start to Galilee when Philip was found ( 1:43 ), seven days since 1:19 . There was a marriage (γαμος εγενετο). "A wedding (or marriage festival) took place." See on Mt 22:8 . In Cana of Galilee (εν Κανα της Γαλιλαιας). This town, the home of Nathanael ( 21:2 ), is only mentioned again in 4:46 as the home of the nobleman.
There was a Cana in Coele-Syria. It is usually located at Kefr Kenna (3 1/2 miles from Nazareth), though Ain Kana and Khirbet Kana are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. And the mother of Jesus was there (κα ην η μητηρ του Ιησου εκε).
When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.
Jesus also was bidden (εκληθη κα ο Ιησους). First aorist passive indicative of καλεω, "was also invited" as well as his mother and because of her presence, possibly at her suggestion. And his disciples (κα ο μαθητα). Included in the invitation and probably all of them acquaintances of the family. See on 1:35 for this word applied to John's followers. This group of six already won form the nucleus of the great host of "learners" through the ages who will follow Jesus as Teacher and Lord and Saviour.
The term is sometimes restricted to the twelve apostles, but more often has a wider circle in view as in Joh 6:61 , 66 ; 20:30 .
When the wine failed (υστερησαντος οινου). Genitive absolute with first aorist active participle of υστερεω, old verb from υστερος, late or lacking. See same use in Mr 10:21 . A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. They have no wine (Οινον ουκ εχουσιν).
The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus ( Lu 2:19 , 51 ).
The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. So she dares propose the miracle to him.
Woman (γυνα). Vocative case of γυνη, and with no idea of censure as is plain from its use by Jesus in 19:26 . But the use of γυνα instead of μητερ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. What have I to do with thee?
(Τ εμο κα σοι;). There are a number of examples of this ethical dative in the LXX ( Jud 11:12 ; 2Sa 16:10 ; 1Ki 17:18 ; 2Ki 3:13 ; 2Ch 35:21 ) and in the N. T. ( Mr 1:24 ; 5:7 ; Mt 8:29 ; 27:19 ; Lu 8:28 ). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F. C. Burkitt ( Journal of Theol.
Studies , July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also. Mine hour is not yet come (ουπω ηκε η ωρα μου). This phrase marks a crisis whenever it occurs, especially of his death ( 7:30 ; 8:20 ; 12:23 ; 13:1 ; 17:1 ). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine.
The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.
Unto the servants (τοις διακονοις). See on Mt 20:26 for this word (our "deacon," but not that sense here). Whatsoever he saith unto you, do it (Hοτ αν λεγη υμιν ποιησατε). Indefinite relative sentence (οτ αν and present active subjunctive, general statement) with aorist active imperative of ποιεω for instant execution. Mary took comfort in the "not yet" (ουπω) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did.
This mother knew her Son.
Waterpots (υδρια). Old word from υδωρ (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone (λιθινα as in 2Co 3:3 ) jars full of water were kept handy ( set there , κειμενα, present middle participle of κειμα) at a feast for ceremonial cleansing of the hands ( 2Ki 3:11 ; Mr 7:3 ), "after the Jews' manner of purifying" (κατα τον καθαρισμον των Ιουδαιων).
See Mr 1:44 ; Lu 2:22 for the word καθαρισμος (from καθαριζω) which fact also raised a controversy with disciples of John because of his baptizing ( Joh 3:25 ). Containing (χωρουσα). Present active participle feminine plural of χωρεω, old verb from χωρος, place, space, having space or room for. Two or three firkins apiece (ανα μετρητας δυο η τρεις). The word μετρητης, from μετρεω, to measure, simply means "measurer," an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew bath ( 2Ch 4:5 ), here only in N.
T. , about 8 1/2 English gallons. Each υδρια thus held about 20 gallons. This common distributive use of ανα occurs here only in this Gospel, but is in Re 4:8 . In Joh 4:28 a much smaller υδρια was used for carrying water.
Fill (γεμισατε). Effective first aorist active imperative of γεμιζω, to fill full. With water (υδατος). Genitive case of material. Up to the brim (εως ανω). "Up to the top." See εως κατω ( Mt 27:51 ) for "down to the bottom." No room left in the waterpots now full of water.
Draw out now (Αντλησατε νυν). First aorist active imperative of αντλεω, from ο αντλος, bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in Joh 4:7 , 15 , for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water.
Apparently the water was still water when it came out of the jars (verse 9 ), but was changed to wine before reaching the guests. The water in the jars remained water. Unto the ruler of the feast (τω αρχιτρικλινω). Dative case. The τρικλινος was a room (οικος) with three couches (κλινη) for the feast. The αρχιτρικλινος was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master (συμποσιαρχης).
And they bare it (ο δε ηνεγκαν). Second aorist active indicative of φερω. Apparently not knowing at first that they bore wine.
Tasted (εγευσατο). First aorist middle indicative of γευομα. As it was his function to do. The water now become wine (το υδωρ οινον γεγενημενον). Accusative case, though the genitive also occurs with γευομα. Perfect passive participle of γινομα and οινον, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" (ποθεν εστιν, indirect question retaining present indicative).
The servants knew the source of the water, but not the power that made the wine. Calleth the bridegroom (φωνε τον νυμφιον). As apparently responsible for the supply of the wine ( thou hast kept τετηρηκας). See Mt 9:15 for νυμφιος. When men have drunk freely (οταν μεθυσθωσιν). Indefinite temporal clause with οταν and first aorist passive subjunctive of μεθυσκω.
The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (τον ελασσω, the less, the inferior) wine last. It is real wine that is meant by οινος here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it ( Mt 11:19 ; Lu 7:34 ). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences.
The law of love expounded by Paul in 1Co 8-10 and in Ro 14 , 15 teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.
This beginning of his signs did Jesus (ταυτην εποιησεν αρχην των σημειων ο Ιησους). Rather, "this Jesus did as a beginning of his signs," for there is no article between ταυτην and αρχην. "We have now passed from the 'witness' of the Baptist to the 'witness' of the works of Jesus" (Bernard). This is John's favourite word "signs" rather than wonders (τερατα) or powers (δυναμεις) for the works (εργα) of Jesus.
Σημειον is an old word from σημαινω, to give a sign ( 12:33 ). He selects eight in his Gospel by which to prove the deity of Christ ( 20:30 ) of which this is the first. Manifested his glory (εφανερωσεν την δοξαν αυτου). First aorist (effective) active indicative of φανεροω, that glory of which John spoke in 1:14 . Believed on him (επιστευσαν εις αυτον). First aorist active indicative of πιστευω, to believe, to put trust in, so common in John.
These six disciples (learners) had already believed in Jesus as the Messiah ( 1:35-51 ). Now their faith was greatly strengthened. So it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.
He went down to Capernaum (κατεβη εις Καφαρναουμ αυτος). Second aorist active indicative of καταβαινω. Cana was on higher ground. This brief stay ( not many days , ου πολλας ημερας) in this important city (Tell Hum) on the north shore of Galilee was with Christ's mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary's heart was full.
The passover of the Jews (το πασχα των Ιουδαιων). The Synoptics do not give "of the Jews," but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ's ministry outside of the one when Christ was crucified, this one and one in 6:4 . There may be another ( 5:1 ), but we do not know. But for John we should not know that Christ's ministry was much over a year in length.
Those that sold (τους πωλουντας). Present active articular participle of πωλεω, to sell. They were in the Court of the Gentiles within the temple precinct (εν τω ιερω), but not in the ναος or temple proper. The sacrifices required animals (oxen, βοας, sheep, προβατα, doves, περιστερας) and "changers of money" (κερματιστας, from κερματιζω, to cut into small pieces, to change money, only here in N.
T. , late and rare). Probably their very presence in his Father's house angered Jesus. The Synoptics ( Mr 11:15-17 ; Mt 21:12 f. ; Lu 10:45 f. ) record a similar incident the day after the Triumphal Entry. If there was only one, it would seem more natural at the close. But why could it not occur at the beginning also? Here it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics it is an indignant outcry against the desecration.
The cessation was only temporary in both instances.
A scourge of cords (φραγελλιον εκ σχοινιων). The Latin flagellum . In papyri, here only in N. T. and note Latin l becomes ρ in Koine . Σχοινιων is a diminutive of σχοινος (a rush), old word for rope, in N. T. only here and Ac 27:32 . Cast out (εξεβαλεν). Second aorist active indicative of εκβαλλω. It is not said that Jesus smote the sheep and oxen (note τε κα, both and), for a flourish of the scourge would answer.
He poured out (εξεχεεν). Second aorist active indicative of εκχεω, to pour out. The changers' money (των κολλυβιστων τα κερματα). "The small pieces of money (κερματα, cut in pieces, change) of the bankers (κολλυβιστης from κολλυβος, clipped, late word see on Mt 21:12 )." Perhaps he took up the boxes and emptied the money. Overthrew their tables (τας τραπεζας ανετρεψεν).
First aorist active indicative of ανατρεπω, to turn up, though some MSS. have ανεστρεψεν from αναστρεφω, also to turn up.
Take these things hence (Αρατε ταυτα εντευθεν). First aorist active imperative of αιρω. Probably the doves were in baskets or cages and so had to be taken out by the traders. Make not my Father's house a house of merchandise (μη ποιειτε τον οικον του πατρος μου οικον εμποριου). "Stop making," it means, μη and the present active imperative. They had made it a market-house (εμποριου, here only in N.
T. , old word from εμπορος, merchant, one who goes on a journey for traffic, a drummer). Note the clear-cut Messianic claim here (My Father as in Lu 2:49 ). Jerome says: "A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face."
Remembered (εμνησθησαν). First aorist passive indicative of μιμνησκω, to remind, "were reminded." Westcott notes the double effect of this act as is true of Christ's words and deeds all through John's Gospel. The disciples are helped, the traders are angered. That it is written (οτ γεγραμμενον εστιν). Periphrastic perfect passive indicative of γραφω retained in indirect discourse (assertion).
The zeal of thine house (ο ζηλος του οικου σου). Objective genitive. "The zeal for thy house." Shall eat me up (καταφαγετα με). Future middle indicative of κατεσθιω, defective verb, to eat down ("up" we say), perfective use of κατα-. This future φαγομα is from the second aorist εφαγον. It is a quotation from Ps 69:9 , frequently quoted in the N. T.
What sign shewest thou unto us? (Τ σημειον δεικνυεις ημιν;). They may have heard of the "sign" at Cana or not, but they have rallied a bit on the outside of the temple area and demand proof for his Messianic assumption of authority over the temple worship. These traders had paid the Sadducees and Pharisees in the Sanhedrin for the concession as traffickers which they enjoyed. They were within their technical rights in this question.
Destroy this temple (λυσατε τον ναον τουτον). First aorist active imperative of λυω, to loosen or destroy. It is the permissive imperative, not a command to do it. Note also ναος, not ιερον, the sanctuary, symbol of God's ναος, in our hearts ( 1Co 3:16 f. ). There is much confusion about this language since Jesus added: "And in three days I will raise it up" (κα εν τρισιν ημεραις εγερω αυτον).
Those who heard Jesus, including the disciples till after the resurrection (verse 22 ), understood the reference to be to Herod's temple. Certainly that is the obvious way to take it. But Jesus often spoke in parables and even in enigmas. He may have spoken of the literal temple as a parable for his own body which of course they would not understand, least of all the resurrection in three days.
Forty and six years was this temple in building (Τεσσερακοντα κα εξ ετεσιν οικοδομηθη ο ναος ουτος). "Within forty and six years (associative instrumental case) was built (first aorist passive indicative, constative or summary use of the aorist, of οικοδομεω, without augment) this temple." As a matter of fact, it was not yet finished, so distrustful had the Jews been of Herod.
And wilt thou? (κα συ;). An evident sneer in the use of συ (thou, an unknown upstart from Galilee, of the peasant class, not one of the Sanhedrin, not one of the ecclesiastics or even architects).
But he spake of the temple of his body (εκεινος δε ελεγεν περ του ναου του σωματος αυτου). Emphatic he (εκεινος) and imperfect tense (he had been speaking). This is John's view as he looks back at it, not what he understood when Jesus spoke the words.
When therefore he was raised from the dead (Hοτε ουν ηγερθη εκ νεκρων). First aorist passive indicative of εγειρω, to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then "they believed the Scripture" (επιστευσαν τη γραφη). They "believed" again. Dative case γραφη. Probably Ps 16:10 is meant ( Ac 2:31 ; 13:35 ).
And the word which Jesus had said (κα τω λογω ον ειπεν). Dative case λογω also, but ον (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in 2:19 . There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it "hardly possible" that John interprets Jesus rightly in 1:21 .
"Had he meant that, He would have spoken with less ambiguity." But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as "I will destroy" ( Mr 14:58 ), "I can destroy" ( Mt 26:61 ), neither of which he said.
In Jerusalem (εν τοις Ιεροσολυμοις). The form Ιεροσολυμα as in 2:13 always in this Gospel and in Mark, and usually in Matthew, though Ιερουσαλημ only in Revelation, and both forms by Luke and Paul. During the feast (εν τη εορτη). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though το πασχα is used either for the passover meal or for the whole eight days.
Believed on his name (επιστευσαν εις το ονομα αυτου). See on 1:12 for this phrase. Only one has to watch for the real import of πιστευω. Beholding his signs (θεωρουντες αυτου τα σημεια). Present active participle (causal use) of θεωρεω. Which he did (α εποιε). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem.
Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.
But Jesus did not trust himself to them (αυτος δε Ιησους ουκ επιστευεν αυτον αυτοις). "But Jesus himself kept on refusing (negative imperfect) to trust himself to them." The double use of πιστευω here is shown by Ac 8:13 where Simon Magus "believed" (επιστευσεν) and was baptized, but was unsaved. He merely believed that he wanted what Philip had. For that he knew all men (δια το αυτον γινωσκειν παντας).
Causal use of δια and the accusative case of the articular infinitive το γινωσκειν (because of the knowing) with the object of the infinitive (παντας, all men) and the accusative of general reference (αυτον, as to himself).
And because he needed not (κα οτ χρειαν ειχεν). Imperfect active, "and because he did not have need." That any one should bear witness concerning man (ινα τις μαρτυρηση περ του ανθρωπου). Non-final use of ινα with first aorist active subjunctive of μαρτυρεω and the generic article (περ του ανθρωπου) concerning mankind as in the next clause also. For he himself knew (αυτος γαρ εγινωσκεν).
Imperfect active, "for he himself kept on knowing" as he did from the start. What was in man (τ ην εν τω ανθρωπω). Indirect question with εστιν of the direct changed to the imperfect ην, a rare idiom in the Koine . This supernatural knowledge of man is a mark of deity. Some men of genius can read men better than others, but not in the sense meant here.